The St Agatha Convent originated from a religious movement in the 2nd half of the 14th century: the Modern Devotion. This current was initiated by Geert Grote (1340-1384). He turned against the loose morality of clergy who often no longer led what was supposed to be a sober lifestyle. Furthermore he wanted to stimulate preaching among the people. Their slogan, ‘follow the example of Christ': a life of devotion, poverty and sacrifice. Grote travelled and inspired his followers to set up communities dedicated to the lifestyle of Christ, spiritual welfare and spreading the faith.
Jacob Jan
Geert Grote is said to have also visited Delft. He inspired Jacob Jan, a secular warden of the Old Church. Around 1380 Jacob led a group of women wanting to live in communal poverty and devotion. Together with Jan Casus, he bought a house on the ‘Geerweg' road, where the women could live, under the supervision of the Fleming, Lodewijk Jansdochter. Because the number of women grew quickly a new house was bought known as the 'Heilige Huis' or Sacred House. It was difficult for Jacob Jan to go everyday to the sisters' house. He therefore wanted to buy a house closer to the Old Church. Before this he left for Rome on a pilgrimage in the Holy Year of 1390 (an especially good year for penance). Before Jacob died on the return journey, he delegated the responsibility of the sisters to his cousin and travel companion Martijn Gijsbrechtszoon.
Martijn Gijsbrechtszoon
With money that Jacob had left behind, Jan Casus bought a house behind the Old Church tower. The sisters settled in here. Martijn Gijsbrechtszoon, the pastor of the Old Church, became their spiritual mentor. While the sisters always lived in poverty, Martijn was now able to attract the interest of a wealthy widow for their community. Although Alijd, the widow of Willem Buser, at first did not want to join the community she did make a house available for them. Together with her daughter Agatha (Aechten) she lived in a little house to the rear of the sisters' premises. Alijd visited the sisters' daily. A year later and after being urged on by Martijn Gijsbrechtszoon she decided to enter the community after all.
Alijd, Willem Busers widow
Alijd's entry-ceremony breathed the atmosphere of Modern Devotion. She appeared before the sisters clothed in a mere petticoat and headscarf and with a crucifix before her breast. She knelt down humbly before them and asked if she may share together with them living in the example of Christ: See here, the naked Christ with richly blessed mouth has spoken: Those wanting to follow me must take their cross and live as I do. So here before you is naked Alijd who, to serve His will, wants to live, die and reside together with you. The sisters' were greatly delighted that Alijd joined, not only due to her piety, but also because of her financial contribution. Her worldly possessions now became the property of their community.
The Third Order
Martijn Gijsbrechtszoon together with Wermboud van Boskoop from Utrecht persuaded the sisters to join the Third Order (or Franciscan movement of Tertiaries), take their professions and to choose a mother superior to lead them. Wermbout van Boskoop was one of the leaders of the Tertiaries. Tertiary monks (brothers) and Tertiary nuns (sisters) lived in religious communities without the strict rules and judicial organisation of formal monastic institutions. The sisters took their veils and professions in Utrecht on Saint Dominic's day (5 August) 1400. Profession is the public declaration of vows. The implementation of the Third Order was a method for the Church to accommodate the strong growth of religious lay communities of men and women within the church hierarchy. The nuns were now the responsibility of the church's Utrecht chapter. The nuns chose Alijd as their first Mother Superior. By this time a house located on the present Prinsenhof site was purchased. In 1401 the nuns gained permission from Duke Aalbrecht to begin a chapel.
From house to convent
Under the leadership of Alijd and Martijn Gijsbrechtszoon the sister community blossomed and was soon elevated to convent status. On 12 December 1402, the house gained the permission of the city of Delft to be wound up. This permission was necessary to ensure that convent assets would be exempt from worldly taxation. On 30 April 1403 the Bishop of Utrecht then gave the order of enclosure, which promoted the sisters community of house and chapel to a nuns convent. This enclosure also meant their separation from the outside world. In principle they would stay within the convent walls; visitors only to be allowed in designated areas of the convent. After a trial period of about a year the Bishop officially recognised the convent on 17 March 1404. The maximum number of nuns was limited to 30.
Saint Agatha
The Sicilian martyr Agatha was chosen as patron saint of the convent. While it is uncertain why she was chosen this seems related to the fact that Alijd, the Mother Superior, had a daughter named Agatha. She joined the convent together with her mother and then succeeded her to become Mother Superior in 1409. The martyr, Agatha died in Catania, Sicily in 251. Her faith strengthened despite enduring cruel tortures. Her breasts were cut off with a red-hot pair of tongs. The tongs and breasts are therefore St Agatha's attributes often seen in pictures of her. After these tortures Saint Peter visited Agatha in her cell and healed her wounds. But following more tortures with burning hot coal she died. In the Delft convent both an altar and a high altar were dedicated to St Agatha, as well as an altar dedicated to the Virgin Mary and one to St Barbara.
Growing prosperity
The Saint Agatha convent grew to become very prosperous in the 15th century. This wealthy convent attracted women from eminent families. Their entry made the convent even richer still. In 1479 the number of sisters allowed was raised from 30 to 125. In Holland the convent became very distinguished and received many important visitors in their guest quarters. The visitors were often accommodated at the cost of the city. By sometimes paying substantial compensations the convent received important privileges from the Utrecht Chapter and the Pope. The convent's importance was especially evident when it gained independence from the Utrecht Bishopric. From 1468 the convent (again by substantial yearly payments) came under direct authority of the Pope. When in 1483 the money owed wasn't paid, the convent's independence was revoked. The convent's increasing riches and growing material interests were at odds with Christ's example: of life in poverty. The criticism upon the riches of monastic institutions (as well as the intellectual and moral decay of the clergy) grew, leading to demands for reforms within the church.
Taxes
The riches of the monastic institutions also led to annoyance (and monetary greed) of worldly rulers. As Church property was always exempt from taxation, these rulers missed out on a lot of revenue. Furthermore convent assets including much land fell outside of regular economic life. Many rulers sought to limit these financial freedoms. In 1474 Charles the Bold, also Count of Holland, demanded compensation for the omission of these assets. One of the leaders of resistance to such a measure in the Netherlands was Thomas Utenkamp, rector of the Agatha convent. The Mother Superior was also adamantly opposed. Charles then seized these assets. Eventually the convent bought off the tax in 1476. While the successors' of Charles the Bold, Maximilian of Habsburg and Maria of Burgundy were more moderate; they too demanded compensation for assets owned by religious institutions. In 1516, their grandchild Charles V resumed the position of Charles the Bold, demanding compensation for newly acquired assets. This time resistance had ceased.
Extra earnings
Convents of the Third Order of Francis normally (partly) supported themselves by weaving cloth and copying manuscripts. In Delft the sisters of the St Agatha convent were indeed involved in the cloth industry. Their activities drew regular protest from Delft's established cloth industry. As the convent was exempt from taxes and had no labour costs, Delft's weavers saw them as unfair competition. Yet the city council took no steps against the nuns. Good relations with the St Agatha convent were seen as valuable to the city. Although it is not known whether or not the nuns were copying manuscripts, the presence of a scriptorium (writing room) and a convent library room make this not improbable.
The reformation
Resistance against church wealth and the moral decay of clergy peaked in the 16th century. For example Martin Luther's demands for church reforms, which the church rejected. Division between supporters and opponents of extensive reform became unavoidable and Protestantism was born. The Reformation was indicative of a movement spreading the new faith. At the Conciliate of Trent (1545-1563) the church in Rome sought to counter this movement with it's own policy of reforms, the Counterreformation. But these could no longer keep the renegades within the official church. Severe persecution of heretics via the inquisition only served to fuel the spread of fanaticism among pro-reformation groups. The Netherlands revolt against Philip II became linked to religion due to his extreme persecution of heretics. The rebels' victory ensured that the protestant church became the state church. Because Protestantism afforded clergy a mere marginal role as link between God and the faithful, there was no place left for convents. In 1572 the States of Holland therefore either confiscated and sold off old Catholic Church assets or let them be used for other purposes. This policy was however also dictated by the need to fund the struggle against the Spanish ruler.
The downfall of the St Agatha convent
In 1566 anger about social and religious abuses erupted into the Iconoclastic Fury, thus prior to the outbreak of the Revolt. Many churches and monasteries suffered. Pictures and paintings in churches were seen by the reform minded as idolatry (image worship). In Delft the Old Church, the New Church and the Franciscan monastery were targets of destruction. The Agatha convent was sufficiently protected. But in 1572 when Delft came under rebel control, the convent's days were numbered: the States of Holland confiscated the convent. While the sisters were allowed to remain living in the complex (the last nun died around 1640), the building soon gained other functions. William of Orange took up residence here in November 1572 and in 1573 the convent chapel was taken over for use by the Walloon Reformed church. With Orange based here, the convent did in any case retain one of its former functions: the accommodation of VIPs.
The tragic fate of Cornelis Musius
Delft's changeover to the rebel camp brought precarious times for the clergy. Military rebel leader, Willem van der Mark, Master of Lumey, was notorious for his violent conduct towards them. His victims like the ‘Martyrs of Gorkum' are still known today. The then rector of the Agatha convent, Cornelius Musius also feared for his life. He went into hiding at friends and concealed valuable convent assets. Although somewhat reassured by the arrival of Orange in Delft, by 10 December 1572 Musius never the less attempted to flee to Amsterdam, then still catholic. On the way Lumey's cavalry intercepted him and brought him to Leiden where he sustained cruel torture. An accompanying messenger of William of Orange was unable to prevent his death, which happened in violation of William's authority. Musius was hung by order of Lumey. The violent conduct of this leader of the Sea Beggars threatened the coalition Orange was trying to hold together in the struggle against Philip II. Lumey was relieved of his position a few months after the death of Musius. Orange is said to have been deeply fraught by the vicious death of this last rector of the Agatha convent. Because Orange became resident here (with interludes until he died in 1584) the complex became known as ‘Het Prinsenhof', that is the Prince's Court.
